The hypothesis to be examined in this presentation is that the development of Chinese Buddhism as a significant element of Chinese civilization depended basically on how and in what form Indian Buddhist literature was introduced and popularized in China. The discussion leads to the literary background of Humanistic Buddhism as interpreted by Venerable Grand Master Using Yun of Fo Guang Shan Order. He relies on the widest textual basis to he adopted by any Chinese exponent of Buddhism in that the entire Buddhist literature of all three major traditions is being utilized by him to evolve a practical and pragmatic approach to presenting Buddhism as an effective promoter of social well-being here and now. His comprehensive use of the Pali Canon with equal emphasis on the Mahayana Sutras renews the impact which Indian literature had exerted on Chinese Buddhism and eventually Chinese civilization. The Sutra in Forty-two Sections was most likely the first sample of Indian literature to reach China. Its structure and contents suggest an anthology of verses and passages from popular Buddhist Canonical works which monastics usually committed to memory as readily usable themes for discourse and discussion. The need for such a text must have been felt by early missionaries to China because both Confucianism and Daoism had their foundation in books. The Indian Buddhist attitude of relying on texts to a minimum and concentrating on practice (cf. Dhammapada verses 19-20; 100-102) might have been the reason for the brevity of this anthology，which, though called a Sutra, does not resemble any other Buddhist Sutra. What is further examined is whether this same attitude contributed to the specifically Chinese character of developing Schools of Buddhism each relying for the most part on a very limited quantity of textual material; e.g. Three Treatise，Four Treatise，Abhidharma (Pi-tan)，Lotus, Ear Ornament，and Mind-only Schools. The role of translators from India and Central Asia as well as Chinese pilgrims who traveled to India and Sri Lanka is also subjected to scrutiny. 本文提出了一個假設，中國佛教作為中國文化的一個重要組成部分，中國佛教基本上是受到印度佛教文獻傳布到中國的方式之影響而發展的. 本文將探討星雲大師領導的佛光山僧團對人間佛教運行詮釋的背景. 星雲大師採用了中國佛教注疏家採用的最廣泛的文獻基礎. 由於他能嫻熟地用佛教的三大傳統的文獻，並使用切合實際. 實用的方法. 從而探索出了現實可行的方法，使佛教成社會福祉的有效倡導者. 星雲大師同樣高度重視大乘佛教經典的同時，全面地運用了巴利文大藏經，重新賦予了影響，這種影響可以說是印度佛教文獻對中國佛教乃至中國文化影響的在現. 《四十二章經》即有可能是印度佛教文獻傳到中國的第一批文獻. 其結構和內容表明，它是本包括詩文和章節的文選. 這些詩文和章節選自民間佛教藏經著作. 僧人門通常能倒背如流，隨時能在演講和辯論中引經據典. 早期到中國來宏揚佛教的僧人對這中經文的需要必定深有感觸. 這是因中國如家和道教已有她們的經書了. 印度佛交依賴經書的情況是很少的. 她們更注重修行(參見《法句經》第19-20節，第100-102節). 他們這種不依賴經書而重視修行的態度可以看成是這部文集為什麼這樣簡鍊之因，儘管《四十二章經》也稱為佳作，但這部經完全不像其他佛教經文. 下一步驗證的問題：是不是同一種態度導致了佛教教派的中國特色的發展? 每-學派依靠少量的經書，例如，三論宗，四論宗，毗曼，法華宗，華嚴宗，唯識宗. 本文對從印度和中亞去中國弘法的僧人翻譯家及從中國到印度和斯里蘭卡求法取經的中國高僧的翻譯家也作了詳細考察.
